Download - Spirit Release as Therapy - Afterlife Research Centreafterliferesearch.weebly.com/uploads/7/7/5/3/7753171/...Dr. Fiona Bowie, King’s College London, Department of Theology and Religious

ThistalkwasgivenaspartofaworkshopsponsoredbytheAfterlifeResearchCentre

andParanthropology (http://www.afterliferesearch.co.uk)aspartoftheWildor

DomesticatedInterdisciplinaryconferenceattheUniversityofHelsinki

(https://wildordomesticated.wordpress.com),whichwaspartoftheMindandthe

Otherresearchproject.TheconferencewasalsosponsoredbytheFinnish

AnthropologicalSociety.TheideaoftheMindandOtherresearchprojectandofthis

conferencewastoexploretheconceptofthe‘uncanny’(Unheimlichkeit)inhistoricalandcontemporaryperspectivesinordertounderstandbettertheconceptof‘mind’.

Thethrustoftheconferencewastomoveawayfromneurocentric waysofviewing

themind(assynonymouswithbrain),toamoreholisticconceptionasmindas

somethingconnectedtobutnotsynonymouswiththeneurologicalworkingsofthe

brain.

Thedescriptionoftheourworkshopwasasfollows:

Discernment:RecognisingthePresenceof SpiritsDiscernmentisakeyskillinmanytraditionsconcernedwithnon-physical,non-

ordinarybeings,whetherinthecontextofshamanism,spiritpossessionand

mediumship,orspiritreleasetherapiesandghosthuntingincontemporarypost-

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industrialsocieties.Howdopractitionersknowthatspiritsarepresent?Howdo

practitionersdistinguishbetweenwhattheyperceivetobeanexternal,ontological

otherandthe‘normal’self?Whatmethodsareemployedtomakethisdistinction?

Inherentinsuchquestionsareissuesrelatingtothenatureofpersonhoodand

consciousness– whatexactlyconstitutesa‘person,’andwhatis‘consciousness’?This

workshopwillexplorethethemeofdiscernmentfromarangeofdifferentcultural

contexts,andwilldiscusstheimplicationsoftraditionsofdiscernmentforwider

questionsaboutthenatureofconsciousnessandself.

Conveners:

PhDcandidateJackHunterUniversityofBristol,DepartmentofArchaeologyand

Anthropology,UK( [email protected])

Dr. FionaBowie,King’sCollegeLondon,DepartmentofTheologyandReligious

Studies,UK( [email protected])

Speakers:

Fiona Bowie,IreneMarjo Garigliano,JackHunter,MinnaOpas,TerencePalmer,and

EmilyPierini.

Abstractsofthepaperspresentedinthisworkshopcanbedownloaded from:

https://wildordomesticated.files.wordpress.com/2016/05/papers-8.pdf

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Ifwe areclaimingthatthereisanalternativeWesterntraditionofspiritreleaseas

therapy,itislegitimatetoask,alternativetowhat?Therearetwostrandstothe

answertothatquestion.WecanseeitasalternativetonormativeWestern

traditions,whetherfrompsychologyandpsychiatry,medicineandneurologyor

philosophyandtheology.WecanalsocontrastWesternpracticestothosefromnon-

Westerncultures.Inthisworkshopweaimtocoverboththesebases,focusingin

particularinthisfirstsessiononWesternformsofSpiritreleaseandtheoretical

reflectionsonconsciousness,andinthesecondpartonnon-Westernorcross-cultural

perspectives.Thepointshereareindicativeratherthanexhaustive.

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IwanttospendafewminuteslookingmorecloselyatsomeoftheseWestern

paradigmsoftheSelf,astheyarebothpertinenttoandatoddswiththe

presuppositionsofSelfandOtherimplicitinWesternspiritreleasepractices.There

areWesternscholarswhoaremovingtowardsanon-materialistviewoftheSelfthat

posesachallengetomanyoftheolderparadigms,buttheystillstrugglewiththe

ontologicalviewofspiritsthatunderliesWesternspiritrelease.

Theso-calledanthropologyofontology,forexample,canbeseenasanextensionof

theanti-imperialiststanceoftheWritingCultureschoolofthe1980s,withitsattempt

toallowatleastaspaceforthemysteryoralternativerealitypositedbyananimistic

viewoftheworld.Therearemovesintheology,neuroscience,philosophyand

religiousstudiestoincorporaterecentunderstandingsofthebrain,socialcognition

andnicheconstructionintoaholistic,andtosomeextentmoralistic,viewofwhatit

meanstobehuman(Davies2016,Winkelman2016,Radin,Greenfield2008).Michael

Winkleman isananthropologistinterestedinshamanismandaltered-statesof

consciousnesswhohasarguedconsistentlyfornon-dualistic,iflargelymaterial,ways

ofunderstandingreligiousexperiences.

[Winkleman (2016:50)– thecross-culturalanduniversalfeaturesofmystical

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experiencesfalsifytraditionalconstructivisthypothesesandsupporta

neurophenomenological viewofmysticalexperiencesasbiologicallystructured.

Neuroepistemological approachesstressbiologybutalsorecognise theroleof

culturallearning– inshamanicormysticalexperiencesculturecanfacilitateorblock

experiencethroughculturalideologiesandpractices,whichcontributetothe

interpretationandutilisation oftheseexperiences.]

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OtherattemptstoresettheideaoftheSelfanditsrelationtoothershavecomefrom

philosophicallyinclinedanthropologists.Inanessayon‘ReflexivityandSelfhood’,the

Introductiontotheirrecentvolume,ReflectingonReflexivity:TheHumanCondition

asanOntologicalSurprise(2016),TerryEvens,DonHandelman andChristopher

Robertsproposethat‘reflexivityisafundamentalanddefiningattributeof

humannessitself’followingthephilosophicalanthropologyofMauriceMerleau-

Ponty,andhisontologyofthebetwixtandbetween(p.1).Theystresstheimportance

ofMauss’s distinctionof‘person’and’self’andDumont’sworkonthe‘individual’,

basedonDurkheim’sasymmetricaldistinctionbetweensocietyandtheindividual

(pp.13-14).Durkheimispresentedasmovingtowardsanondualistic perspective.He

heldthatthetranscendentcollectiveidealsofthesocialorderneedtolodge

themselvesinthesensesiftheyaretocaptivateindividuals.Materialrealityisthus

giventranscendentpower.Thisispartofatrajectoryortensionbetweentheabsolute

individualandtheOther.AsEvans,Handelman andRobert’sputit:’Selfhoodentails

self-consciousness,and,toreiterate,self-consciousnessinvolvesatleasttwoselves,

onetothinkwithandonetothinkabout-inwhichcase,oneisalwaysotherto

oneself,atruththatcharacterizesthecollectiveself-identityaswell’(15).

[Self– simultaneouslyinternalandexternal,thoughtandaction,individualand

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society.Twoselves– oneto‘thinkwith’andoneto‘thinkabout’.

Reflexivity – fundamentalanddefiningattributeofhumanness– humanscannothelp

butthink– itispartofourexperienceofself-hood.Itisadualprocess,aninherent

doublingofeverycognitiondirectedeitherwithinorwithout.

Ethics – Selfhooddescribesareflexiverelationshipbetweenselfandother.Totheextenttowhichhumansconductthemselves,determiningtheirownends,theyare

answerablefortheiractions.]

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Thequestionofhowweknowandunderstandothers, oursocialcognition,iscentral

toadebateontheSelf,thenatureofconsciousnessandpersonhood.SincePremack

andWoodruffintroducedtheterm‘theoryofmind’intheirpaperonintentionalityin

primatesin1978,ithasbeenwithinthisframeworkthatmuchofthediscussionof

socialcognitionhastakenplace.Forawhilethedichotomiesbetweentheoryand

experience,mindandmatter,implicitandexplicitformsofknowingdominatedwhat

seemedlikeirreconcilablepositions,butasPaulinevonBonsdorff pointedoutinher

talkonTuesday,therehaslatterlybeenarenewedunderstandingoftheembodied

natureofmentalprocesses.Ifwecanavoidthedangersofneurocentrism,the

assumptionthatthemindandbrainaresynonymousandcanaccountforallaspects

ofhumanbehaviour andcognition,wecanmakewayforhybridsystemsthatin

differentcontextsdrawonimplicitandexplicit,consciousandsub-personalwaysof

knowingsimultaneously(Zahavi 2014:100-101).PhilosopherDanZahavi (2014)inhis

recentbookSelfandOther (OUP)fruitfullyusestheconceptofempathytoexplore

theseformsofsubjectivity,movingawayfromtheclassicalsubject/objectdivideto

explorethespacein-between,theliminalbetwixt-and-betweenstatesofcreative

knowingandgrowthexpoundedbyVictorTurner.

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Usefulandinsightfulastheserecentdevelopmentsare,theydonotasyetaddressa

worldinwhichtheSelf andOthermightbecomeinextricablylinked,sometimesin

pathologicalways,andinwhichtheOthermightbeadiscarnatespiritornon-human

entityaffectingthelifeofanindividual.Thequestioninspiritreleasecirclesisoften

whoorwhatisthepersonwhopresentsfortreatment?Aretheythephysicalbeing

thetherapistseesinfrontofthem,orinteractswithatadistanceonthepsychic

plane,oristheclientincorporatingseveralformsofenergyorbeings?Weexist

simultaneouslyonseveralplanes(physical,emotional,mentalandspiritual).Oneach

oftheseourdefensesmaybebreached.Howcanthepractitionerdiscernwhether

whattheythinktheysenseorseeisnotallamatterofimaginationormisattribution?

Canneurophenomenological andneuroepistemological approachesaccountnotjust

formysticalstatesandshamanicconsciousness,butalsothepersonalitychanges,

misfortunesandsicknessattributedtoattachedspirits?Theanswerfromspirit

releasetherapists,wheretheyengagewithsuchquestions,istentativelyor

definitively‘No!’Thebodyanditsneurologicalsystemareintimatelyinterconnected

withtheworldofspiritbutspiritsarenotreducibletobiologicalprocesses.Weare

thereforeleftwiththekindofincommensurateontologiesthatthe’ontologicalturn’

inanthropologyseekstentatively,perhapsrathertimidlytodate,toaddress.

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Thereremainsanepistemologicalandhermeneuticalgapbetweenthe

methodologicalpremisesofmanyscholarsandtheexcessofdatathatcannotbe

accountedforbyasourcehypothesisofmind.DanZahavi (2014)andothershave

pointedtoFreedomasaproblematicconceptformaterialistscience.Itisanequally

problematicconceptwhenlookingatthephenomenologyofspiritrelease,albeitfor

differentreasons,asitpresumesthatsomepeoplemightconsciouslyor

unconsciouslychoose,orallow,’alien’energiestominglewithortakeovertheir

mindsandbodies.

ThefeaturesofspiritreleaseontologiesI’mabouttopresentdon’tcomefroma

singlesourcebutfrommanybooks,articles,magazinesandjournalsaimedata

popularaswellasacademicmarket.FrominterviewswithBritishspiritrelease

practitionersandclients,participationinworkshopsandeventsandasaclient(but

notpractitioner)ofspiritreleasetherapy.Despitedifferencesofemphasis,suchasin

theexpectedfrequencyofpossessioninthegeneralpopulationforexample,thereis

ahighdegreeofconsistencywithinthedata.Whilesomeofthoseinvolvedconsider

themselvesChristians,IamnotheredealingwithChristianexorcismordeliverance.

ThereisagenerallySpiritualistorientation,althoughnotallspiritreleasetherapistsor

mediumshaveanydirectknowledgeofSpiritualismasareligion.AsIhavepublished

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andspokenelsewhereonspiritpossessionandmethodologiesforstudyingit(Bowie

2013,2014,2015,2016)Iwilltrytoavoidtoomuchrepetition.

• Allmatter,likeeverythingelseintheuniverseiscomposedof(intelligent)energy.

Nothingdies,itismerelytransformed.

• Thephysicalbodyisoneofseveralbodiesthatweallpossess,whichvibrateat

differentfrequencies.

• Ourhealth,physical,emotionalandspiritual,dependsonbalancingourenergy.

• Lovingandselflessthoughtsandactionsraiseourvibrationandattractgood

energy,andvice-versa.

• Ill-health,depression,trauma,addictionsandplayingwithaOuijaboardare

amongthewayspeoplecanweakentheirenergyfieldoraurasufficientlyfor

alienenergiestoattachthemselves.

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• Attachmentscomeinmanyforms– theymaybeearthboundspiritswhoarelost

orafraidtomoveon(intothelight).

• Theymaybenegativespirits,oncehumanorneverincarnated,whowisheviland

wanttocauseharm(demons,darkforceentities).

• Theymaybeplayfuldevic orothernon-humanenergies.

• Theymaybethought-formsorcurses,originatingwiththepossessedpersonor

someoneelse– usuallyenvisagedascordsorhooksthatformalinkbetween

individuals.

Theyarenotvisitingspiritswho havemovedintothelight,suchasfriendsorfamily

whocometopayavisitinadreamortolendtheirsupportintimesoftrouble.These

deceasedlovedonesarenotphysicallyattachedorcaughtintheenergyfieldofthe

living,butarelinkedthroughaffectionandconcern.

Attachmentmightvaryfromwhatisoftendescribedasathincordthatcanbeeasily

cutbyamentalactorprayeror,attheotherextreme,fullpossessionbyoneormore

spiritswhodominateandcontrolthethoughts,emotionsandactionsofthe

individualconcerned.Whilesuchattachmentsmaybeaccidentalandrandom,they

mayalsohavebeenintentionallyorunintentionallysought.

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IattendedaweekendworkshopinLondonrecently,runbytheSpiritReleaseForum.

Ofthetwentyorsoparticipants,mainlywhiteprofessionalpeople,menandwomen,

themajorityclaimedthattheyweretheretolearnhowtoprotectthemselves,having

unexpectedlyandagainstallpreviousbeliefsandexpectations,foundthemselves

underpsychicattack.Themajoritywantedtounderstandwhathadhappenedto

them,orsomeoneclosetothem,andtodeveloptechniquestopreventithappening

again,andperhapslearnhowtohelpothersinsimilarcircumstances.Thestories

variedbutthesenseofsurpriseanddistresscausedwascommon.Insomecasesthe

announcementofthealienspiritorspiritsissuddenandveryobvious– theremaybe

psychokineticactivityinsomeone’shomewhichseemstofollowandbedirectedat

anindividualorindividuals.Somepeoplefindtheyhaveachangeoftasteor

personality,starthearingvoices,loseperiodsoftimethattheycan’taccountfor,feel

constantlydrainedofenergy,havethesenseofanalienenergylookingbackatthem

fromthemirrororintheroomwiththem.Itisthelackofanobviousalternative

naturalcauseforthesechangesthatmightgiverisetothesuspicionthatone’senergy

boundarieshavebeenbreached,andthattheSelfisnolongerthediscreteentitythat

theyhadassumedittobe.

[Asuddenorgradualchangeofpersonalityortastesandhabitswithoutobvious

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explanation,suchasdevelopinganunexplainedtasteforvodkaorinterestinhorse

racing.

Beingdrainedofenergyordepressedwithoutobviouscause.

Psychokineticactivitythatseemstocentreonaparticularperson,andfeels

aggressive.

Hearingalienvoicesandperhapsdevelopingunexpectedsuicidalurgesordisplaying

uncharacteristicviolentbehaviour.]

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WhenIlivedinCameroonwiththeBangwa,therewasatwo-foldprocessof

discerningandthendealingwithwitches,ancestorsorspirits.Thefirstisdiagnosisof

thesourceoftheproblemormisfortuneandtheseconddealingwithitappropriately.

Differentspecialistsdealwiththesedifferentstagesandthetreatmentdependson

thecause.InWesternspiritreleasethereisasimilartwo-foldprocess.Thefirsttask

ofthespiritreleasepractitioneristodiagnosethesourceoftheproblem.Thereare

manytechniquesfordoingthis,asinAfricawithitsrangeoforaclesandspecialists.It

ispossibleforsomepeopletodiagnosethemselves,perhapsthroughdousingwitha

crystalandaskingappropriatequestions.Youcanapproachamedium,orsomeone

elsecanactonyourbehalf,whowillattempttocontacttheirandyourspiritguidesto

askaboutthesourceoftheproblem.Somepsychicsandmediumscan’see’orintuit

thecause,perhapsidentifyingbynameandpersonalitythepossessingorattached

entities.Othersusehypnosistospeaktotheentitiesthroughtheclient,ora

practitionermightuseamedium,whomightormightnotincorporatepossessing

spirits,toquestionanyattachedentities.Theexactmeansandprotocolsseemtobe

almostasvariedasthepersonalitiesandskillsofthoseinvolved.Somepractitioners

workalone,manyinpairs,particularlyfordangerousordifficultcases,andotherssit

in‘rescuecircles’inwhichpeoplesendtheirlovingintentiontowardstheclientand

anytrappedorearthboundentities.

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Mostfollowasimilarprotocol:

• Askhigherpowersforprotectionforselfandclient.

• Clearasmuchsurroundingnegativeenergyaspossible.

• Askpermissionoftheclient’shigherselftoworkwithhimorher.

• Identifythesourceoftheproblemorproblems.

• Engageanypossessingorattachedentitiesindialogue(mentally)andaskforhelp

fromhigherpowerstomovethemtotheLightsothattheycancontinuetheir

spiritualdevelopment.

• Checktheclient’sauraforfurtherproblemsorresults.

• Performsomeformofcleansingtoensurethattherearenoattachedentitiesor

energiestransferredtothepractitioner.

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Somepractitionersreportsuddenandalmostmiraculoushealingsfromintractable

problems.Inothercasesitmighttakemanysessionsorthereislittleornoobvious

changeintheclient.Changesmightbesubtle,andrequiretheconsentoftheclient.It

ispossibletobedeceivedbythespirits.For mischievousormalignreasonsthespirits

mightnotbewhotheyclaim– asexploredbyJoeFisherinhisautobiographicalbook,

TheSirenCallofHungryGhosts.A harmfullifestylemightinclinetheclienttofurther

problems– asinthebiblicalparableoftheroomsweptclean,thatsimplyallowsnew

spiritstoenter.

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Matthew12:43 “Whenanimpurespiritcomesoutofaperson,itgoesthrougharid

placesseekingrestanddoesnotfindit. Thenitsays,‘IwillreturntothehouseIleft.’

Whenitarrives,itfindsthehouseunoccupied,sweptcleanandputinorder. Thenit

goesandtakeswithitsevenotherspiritsmorewickedthanitself,andtheygoinand

livethere.Andthefinalconditionofthatpersonisworsethanthefirst.Thatishowit

willbewiththiswickedgeneration.”(NewInternationalVersion).

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Thedifference betweenthesortofexorcismorcastingoutofdemonsdescribedin

manybiblicalpassages,andpractisedinmanychurchesstilltoday,andspiritrelease,

isthatinthelatterthepossessingspiritsarealsoconsideredtobeclientsinneedof

healing.Somerescuecirclesaresetupsolelytohelpdistressedsoulswhohave

becomeearthbound,orbecomelostortrappedinorneartheearthplane.Those

whohavediedviolentlyorsuddenlyareparticularlypronetogettingstuck(and

becomingghostsortroublesomepossessingspirits).Identifyingplacesorpeople

wherethesespiritsremainandsendingthemontheirway,withthehelpofspirit

guides,angelicforcesandotherpositiveenergiesfromthespiritplane,andgoodwill

andlovingthoughtsfromtheearthplane,isseenasaworkofcharity.

AirChiefMarshallHughDowding,inchargeofBomberCommandintheBattleof

BritainduringtheSecondWorldWar,wasoneofmanypeoplewho,distressedand

feelingpartlyresponsiblefor,thedeathsofsomanyyoungmeninbattle,setupand

participatedin‘rescuecircles’aimedathelpingtherecentlydeceasedmovetothe

nextplaneofexistence.

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AthemerunningthroughWesternspiritreleaseisthatitistherapy bothforthe

personafflictedbypossessingorattachedspiritsandforthespiritsthemselves.For

thosespiritswhowereoncehumanthereisnoclearseparationbetweentheliving

andthedead,andanyofuscouldpotentiallyfindourselvesinthesamesituation,in

needofcompassionandhelp.TheboundariesplacedaroundtheSelfandthespace

betweenSelfandOtherareseenasmoreporousandthelinksmorecomplexthan

mostcontemporaryWesternpsychologicalorphilosophicalaccountsallow.

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Ifspiritreleasetherapistshavetolearntodiscernthepresenceandnatureofspirits,

andlearnhowtotreatthem,asacademicresearchersweneedtolearntodiscern

theplaceofspirtsinourstudies.IstartedbylookingatwhatIconsidertobethe

shortcomingsofsomereductiveapproachesthatfailtodealwitheithertheworld

viewofinformants,ortheontologicaldeficit,bywhichImeandatathatdoesn’tfit

theresearcher’sexistingparadigms.Thechallengeremainstoadjustourparadigms

toaccommodatenew,orold,‘facts’,evenifthismightleadtotheviewthatinvisible

forcesinteractwithandarepartofourvisibleworld.

Inherwonderfulethnographyofhospitaltreatmentofatherosclerosis,thehardening

ofarteriesinthelegs,AnnemarieMol usestheconceptof‘enactment’ratherthan

’knowledge’todescribethemedicalprocess.Atherosclerosiscomesintoviewnotas

asinglediseaseorconditionseenfrommultipleperspectives,butasdifferent

conditionsdependingonwhetheroneisapatientorclinicianlookingatsymptoms,

anepidemiologistorapathologistlookingataplaqueinalaboratory.Thepatient,

doctor,andlaboratorytechnicianarenotdescribingexactlythesamething.Each

enactsthediseaseindifferentways,seeminglyunawareofthelackofcoherencein

theobjecttheydescribe.Whenitcomestotherapeuticinterventiononemightinstall

achairliftforsomeonewhocan’tclimbthestairsorundertakesurgery,forexample.

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’Ifeachtherapeuticinterventionachievessomethingdifferent,whatcountsas

improvementmaysimilarlytendtobecomelessobvious’(183).Ratherthanask

whethertheinterventioniseffectiveonemightask‘whateffectsdoesithave?’.

Whenitcomestopeople,itisnotwhattheirlegslooklikeunderamicroscopeor

surgeon’sknifethatcountsbutthewaytheirillnessaffectstheirdailylife.Byshowing

thattherearenotjustmultipleperspectivesbutamultipleobjectwithpartial,

overlappingconnections,Mol aimstodecentreanysingleperspective,particularlyin

hercasethedominanceofthelaboratory.

Whenanindividualgoestoafamilydoctor,apsychiatristandaspritrelease

practitionercomplainingthatvoicesareurgingthemtokillthemselves,weare

similarlylookingatamultiplecondition.Ratherthanaskwhichtreatmentsare

scientificallyrespectable,wecanlookattheeffectsofdifferentinterventionsin

people’slives.Thisallowsustorecogniseandvaluedifferentformsofenactmentand

tostudywhattheeffectsofeachare.Admittingthepartialnatureofknowledgeand

multiplenatureofrealityisagoodstartingpointinanytherapy.

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BibliographyBowie,F.(2013a)‘Self,PersonhoodandPossession’.TalkdeliveredattheIUAES,

Manchester.AvailableonAcademia.edu

Bowie,F.(2013b)‘BuildingBridges,DissolvingBoundaries:TowardsaMethodforthe

EthnographicStudyoftheAfterlife,MediumshipandSpiritualBeings’.JournaloftheAmericanAcademyofReligion81:3(698-733).Bowie,F.(2014)‘BelievingImpossibleThings’.InTalkingwiththeSpirits,ed.J.Hunter&D.Luke.Brisbane:DailyGrail(19-56).

Bowie,F.(2015)‘ThePsychicSelf’.TalkdeliveredattheExploringtheExtraordinary

conference,York.AvailableonAcademia.edu

Bowie,F.(2016)‘HowtoStudyReligiousExperience’.InTheStudyofReligiousExperience.Ed.B.Schmidt.Sheffield:Equinox(13-32).

Davies,O.(2016)‘Nicheconstruction,socialcognition,andlanguage:’.CultureandBrainDOI10.1007/s40167-016-0039-2.Evans,T.,Handelman,D.&Roberts,C.(2016)ReflectingonReflexivity.Oxford:Berghahn.

Fisher,J.(2001)TheSirenCallofHungryGhosts.NewYork:Paraview Press.

Greenfield,S.(2008)SpiritswithScalpels.WalnutCreek,CA:LeftCoastPress.

Mol,A.(2002)TheBodyMultiple.DurhamNC:DukeUniversityPress.

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Radin,D.(2013)Supernormal.NewYork:DeepakChopraBooks.Turner,V.(1969)TheRitualProcess.Ithaca,NY:CornellUniversityPress.Winkelman,M.(2016)‘EthnologicalandNeurophenomenological Approachesto

ReligiousExperiences’.InTheStudyofReligiousExperience.Ed.B.Schmidt.Sheffield:

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Zahavi,D.(2014)SelfandOther.Oxford:OUP.

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